| 1. Hippocrates, On Ancient Medicine, 20.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 139 |
2. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 45| 177d. συνδοκεῖ καὶ ὑμῖν, γένοιτʼ ἂν ἡμῖν ἐν λόγοις ἱκανὴ διατριβή· δοκεῖ γάρ μοι χρῆναι ἕκαστον ἡμῶν λόγον εἰπεῖν ἔπαινον Ἔρωτος ἐπὶ δεξιὰ ὡς ἂν δύνηται κάλλιστον, ἄρχειν δὲ Φαῖδρον πρῶτον, ἐπειδὴ καὶ πρῶτος κατάκειται καὶ ἔστιν ἅμα πατὴρ τοῦ λόγου. | 177d. So if you on your part approve, we might pass the time well enough in discourses; for my opinion is that we ought each of us to make a speech in turn, from left to right, praising Love as beautifully as he can. Phaedrus shall open first; for he has the topmost place at table, and besides is father of our debate. |
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| 3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 139 |
| 4. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 139 |
5. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 56| 82a. καὶ τῶν τοιούτων θηρίων εἰκὸς ἐνδύεσθαι. ΦΑΙΔ. ἢ οὐκ οἴει; unit="para"/ πάνυ μὲν οὖν εἰκὸς λέγεις. unit="para"/ τοὺς δέ γε ἀδικίας τε καὶ τυραννίδας καὶ ἁρπαγὰς προτετιμηκότας εἰς τὰ τῶν λύκων τε καὶ ἱεράκων καὶ ἰκτίνων γένη: ἢ ποῖ ἂν ἄλλοσέ φαμεν τὰς τοιαύτας ἰέναι; / ἀμέλει, ἔφη ὁ Κέβης , εἰς τὰ τοιαῦτα. / οὐκοῦν, ἦ δ’ ὅς, δῆλα δὴ καὶ τἆλλα ᾗ ἂν ἕκαστα ἴοι κατὰ τὰς αὐτῶν ὁμοιότητας τῆς μελέτης; δῆλον δή, ἔφη: πῶς δ’ οὔ; οὐκοῦν εὐδαιμονέστατοι, ἔφη, καὶ τούτων εἰσὶ καὶ εἰς βέλτιστον τόπον ἰόντες οἱ τὴν δημοτικὴν καὶ πολιτικὴν | 82a. Do you not think so? Certainly that is very likely. And those who have chosen injustice and tyranny and robbery pass into the bodies of wolves and hawks and kites. Where else can we imagine that they go? Beyond a doubt, said Cebes, they pass into such creatures. Then, said he, it is clear where all the others go, each in accordance with its own habits? Yes, said Cebes, of course. Then, said he, the happiest of those, and those who go to the best place, are those who have practiced, |
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| 6. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 126 |
| 7. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 126 |
8. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 126| 29b. ὅτι μέγιστον τῶν κακῶν ἐστι. καίτοι πῶς οὐκ ἀμαθία ἐστὶν αὕτη ἡ ἐπονείδιστος, ἡ τοῦ οἴεσθαι εἰδέναι ἃ οὐκ οἶδεν; ἐγὼ δʼ, ὦ ἄνδρες, τούτῳ καὶ ἐνταῦθα ἴσως διαφέρω τῶν πολλῶν ἀνθρώπων, καὶ εἰ δή τῳ σοφώτερός του φαίην εἶναι, τούτῳ ἄν, ὅτι οὐκ εἰδὼς ἱκανῶς περὶ τῶν ἐν Ἅιδου οὕτω καὶ οἴομαι οὐκ εἰδέναι· τὸ δὲ ἀδικεῖν καὶ ἀπειθεῖν τῷ βελτίονι καὶ θεῷ καὶ ἀνθρώπῳ, ὅτι κακὸν καὶ αἰσχρόν ἐστιν οἶδα. πρὸ οὖν τῶν κακῶν ὧν οἶδα ὅτι κακά ἐστιν, ἃ μὴ οἶδα εἰ καὶ ἀγαθὰ ὄντα τυγχάνει οὐδέποτε φοβήσομαι οὐδὲ φεύξομαι· ὥστε οὐδʼ εἴ | 29b. And is not this the most reprehensible form of ignorance, that of thinking one knows what one does not know? Perhaps, gentlemen, in this matter also I differ from other men in this way, and if I were to say that I am wiser in anything, it would be in this, that not knowing very much about the other world, I do not think I know. But I do know that it is evil and disgraceful to do wrong and to disobey him who is better than I, whether he be god or man. So I shall never fear or avoid those things concerning which I do not know whether they are good or bad rather than those which I know are bad. And therefore, even if |
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9. Herodotus, Histories, 2.35.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 139 | 2.35.2. Just as the Egyptians have a climate peculiar to themselves, and their river is different in its nature from all other rivers, so, too, have they instituted customs and laws contrary for the most part to those of the rest of mankind. Among them, the women buy and sell, the men stay at home and weave; and whereas in weaving all others push the woof upwards, the Egyptians push it downwards. |
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10. Thucydides, The History of The Peloponnesian War, 2.40.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 139| 2.40.1. ‘φιλοκαλοῦμέν τε γὰρ μετ’ εὐτελείας καὶ φιλοσοφοῦμεν ἄνευ μαλακίας: πλούτῳ τε ἔργου μᾶλλον καιρῷ ἢ λόγου κόμπῳ χρώμεθα, καὶ τὸ πένεσθαι οὐχ ὁμολογεῖν τινὶ αἰσχρόν, ἀλλὰ μὴ διαφεύγειν ἔργῳ αἴσχιον. | 2.40.1. We cultivate refinement without extravagance and knowledge without effeminacy; wealth we employ more for use than for show, and place the real disgrace of poverty not in owning to the fact but in declining the struggle against it. |
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| 11. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 139 |
12. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 39| 176b. ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ | |
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| 13. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 126 |
14. Cicero, Academica, 1.34, 2.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535| 1.34. Nam Strato eius auditor quamquam fuit acri ingenio tamen ab ea disciplina omnino semovendus est; qui cum maxime necessariam partem philosophiae, quae posita est in virtute et in in om. mgf moribus, reliquisset totumque se ad investigationem naturae contulisset, in ea ipsa plurimum dissedit a suis. Speusippus autem et Xenocrates, qui primi Platonis rationem auctoritatemque susceperant, et post eos Polemo Polemon *g et Crates unaque Crantor Cranto p 2 wg 2 Cratero g 1 Crator *g*d in Academia congregati diligenter ea eis px quae a superioribus acceperant tuebantur. utebantur *d Iam Polemonem audiverant assidue Zeno et Arcesilas. Archesilaus x | |
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15. Cicero, On Duties, 2.18 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 124| 2.18. Etenim virtus omnis tribus in rebus fere vertitur, quarum una est in perspiciendo, quid in quaque re verum sincerumque sit, quid consentaneum cuique, quid consequens, ex quo quaeque gigtur, quae cuiusque rei causa sit, alterum cohibere motus animi turbatos, quos Graeci pa/qh nomit, appetitionesque, quas illi o(rma/s, oboedientes efficere rationi, tertium iis, quibuscum congregemur, uti moderate et scienter, quorum studiis ea, quae natura desiderat, expleta cumulataque habeamus, per eosdemque, si quid importetur nobis incommodi, propulsemus ulciscamurque eos, qui nocere nobis conati sint, tantaque poena afficiamus, quantam aequitas humanitasque patitur. | 2.18. And, indeed, virtue in general may be said to consist almost wholly in three properties; the first is [Wisdom,] the ability to perceive what in any given instance is true and real, what its relations are, its consequences, and its causes; the second is [Temperance,] the ability to restrain the passions (which the Greeks call Ïάθη) and make the impulses (á½Ïμαί) obedient to reason; and the third is [Justice,] the skill to treat with consideration and wisdom those with whom we are associated, in order that we may through their cooperation have our natural wants supplied in full and overflowing measure, that we may ward of any impending trouble, avenge ourselves upon those who have attempted to injure us, and visit them with such retribution as justice and humanity will permit. |
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16. Cicero, Tusculan Disputations, 3.1, 3.29, 4.68-4.76 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 129, 134, 137| 3.1. Quidnam esse, Brute, Quidnam-Brute om. RK cf. praef. cur om. K causae putem, cur, cum constemus ex animo et corpore, corporis curandi tuendique causa quaesita sit ars atque eius ars eius atque X (areius atque K 1, cf. praef. ) corr. Man. utilitas deorum inmortalium de eorum inm. R 1 V 1 inventioni consecrata, animi autem medicina nec tam desiderata desidera GRV ( add. V 1? ) sit, ante quam inventa, nec tam culta, posteaquam cognita est, nec tam multis grata et probata, pluribus etiam suspecta et invisa? an quod corporis gravitatem et dolorem animo iudicamus, animi morbum corpore non sentimus? ita fit ut animus de se ipse tum tum ex cum corr. K 2 iudicet, cum id ipsum, quo iudicatur, aegrotet. 3.29. haec igitur praemeditatio futurorum malorum lenit eorum adventum, quae venientia longe ante videris. itaque apud Euripiden a Theseo dicta laudantur; licet Eurip. fr. 964 euripidĕ K thesseo GKR 1 enim, ut saepe facimus, in Latinum illa convertere: Nam qui hae/c audita a do/cto meminisse/m viro, Futu/ras mecum co/mmentabar mi/serias: Aut mo/rtem acerbam aut alt. aut add. G 2 exilii X e/xili maesta/m fugam Aut se/mper aliquam mo/lem meditaba/r mali, Ut, si/ qua invecta di/ritas casu/ foret, Ne me i/nparatum cu/ra lacerare/t repens. lacerare trepens G 1 R 1 4.68. haec laetitia quam turpis sit, satis est diligenter attendentem penitus videre. Et ut turpes sunt, qui ecferunt haec 13 effe om. V 1, add. V rec in mg., runt se eadem m. in r. se laetitia tum cum hecferunt K haec ferunt G qui efferunt R (i et ef m. rec. ) fruuntur Veneriis voluptatibus, sic flagitiosi, quiaesinflammato K 1 inflamato GRV qui eas inflammato animo concupiscunt. totus vero iste, qui volgo appellatur appellantur V 1 amor—nec nec ex ne V c hercule invenio, quo nomine alio possit appellari—, tantae levitatis est, ut nihil videam quod putem conferendum. quem Caecilius fr. 259 deum qui non summum putet, aut stultum aut rerum esse imperitum existumat, existumat s existumet X Cui cui Ciceroni trib. Mue. cuii Ribb. i/n manu sit, quem e/sse demente/m demente GRV 1 velit, Quem sa/pere, quem sana/ri, sanari Man. insanare K 1 insanire GRVK c quem in morbum i/nici, Quem co/ntra amari, quem e/xpeti, quem arce/ssier. hunc fere versum excidisse statuit Bentl. : quem odio esse, quem contemni, quem excludi foras arces sier Bentl. arcessiri (arcesciri V 1 )X o praeclaram emendatricem vitae poëticam, quae amo- 4.69. rem amore X ( in K s in fine eras. ) flagitii et levitatis auctorem in concilio deorum conlocandum conlocari dum G 1 putet! de comoedia loquor, quae, si haec flagitia non non s nos X ( cf.p.381, 26 ) nos non Ro b b. p. 103 probaremus, nulla esset omnino; quid ait ex tragoedia princeps ille Argonautarum? argonautarū V (rū in r. V c ) Tu/ me amoris tumamoris K tum ea moris R ma/gis quam honoris se/rvavisti servavisti Crat. servasti gra/tia. Ennius Med. exul 278 quid ergo? hic amor Medeae quanta miseriarum excitavit incendia! atque ea tamen apud alium poëtam patri dicere audet se se s V 3 sed X Trag. inc. 174 coniugem habuisse illum, Amor quem dederat, qui plus pollet potiorque est est G ( exp. 1 est ss. 2 ) patre. 4.70. Sed poëtas ludere sinamus, quorum fabulis in hoc flagitio versari ipsum videmus Iovem: ad at G 1 magistros virtutis philosophos veniamus, qui amorem quimorem quā orem K 1 -i amorem in r. G 2 negant stupri esse St. fr. 3, 653 Epic. 483 et in eo litigant cum Epicuro non multum, ut opinio mea fert, mentiente. quis est enim iste ista K 1 amor amicitiae? cur neque deformem adulescentem quisquam amat neque formosum senem? mihi quidem haec in Graecorum gymnasiis nata consuetudo videtur, in quibus isti liberi et concessi sunt amores. bene ergo Ennius: Ennius sc. 395 Fla/giti flagitii X cives G(?)R rec princi/pium est nudare i/nter civis co/rpora. qui ut sint, quod fieri posse video, pudici, solliciti tamen et anxii sunt, eoque magis, quod se ipsi continent et coërcent. 4.71. atque, ut muliebris amores omittam, quibus maiorem licentiam natura concessit, quis aut de Ganymedi ganumedi K nymedi G 1 ganymedis V rec raptu dubitat, quid poëtae velint, aut non intellegit, quid apud Euripidem et loquatur et cupiat Eurip. Chrysippo p. 632 N. Laius? quid denique homines doctissimi et summi poë- tae de se ipsis et carminibus edunt edunt Lb. edant cf. praef. et cantibus? fortis vir in sua re p. cognitus quae de iuvenum amore scribit Alcaeus! nam Anacreontis quidem tota poësis est amatoria. maxume vero omnium flagrasse amore Reginum Ibycum apparet ex scriptis. Atque horum omnium lubidinosos esse amores videmus: philosophi sumus exorti, et et ex G 1 auctore quidem nostro Platone, quem non iniuria Dicaearchus accusat, qui amori auctoritatem tribueremus. 4.72. Stoici vero et sapientem amaturum esse St. fr. 3, 652 dicunt et amorem ipsum conatum amicitiae faciendae ex pulchritudinis specie definiunt. qui si qui si quin V quis est in rerum natura sine sollicitudine, sine desiderio, sine cura, sine suspirio, sit sane; vacat enim omni libidine; haec autem de libidine oratio est. sin autem est aliquis amor, ut est certe, qui nihil absit aut non multum ab insania, qualis in Leucadia est: si quidem sit quisquam Turpil. 115 deus, cui cuii Ribb. ad V ego sim curae — 4.73. at id erat deis dehis X (de is V) omnibus curandum, quem ad modum hic frueretur voluptate amatoria! heu me infelicem! —nihil verius. probe et ille: sanusne es, sanun es Wo. qui temere lamentare? sic sic hic Mdv. ( at cf. ita div. 2, 82 ) insanus videtur etiam suis. at at ad KR effecit KRG (tragoediasfeffecit) V rec (affecit V 1 ) efficit s quas tragoedias efficit! Te, te s et X Apo/llo sancte, fe/r opem, teque, amni/potens tequea omnipotens GR tequeaomnipotens K te- que omnipotens V amnipotens Wölfflin ap. Ribb. omnip. vulgo Neptune, i/nvoco, Vosque a/deo, Venti! mundum totum se ad amorem suum sublevandum conversurum putat, Venerem unam excludit ut iniquam: nam quid quid add. K c ego te appellem, Venus? eam prae lubidine lib. V negat curare quicquam: quasi vero ipse non propter lubidinem lib. V tanta flagitia et faciat et dicat. 4.74. —sic igitur adfecto haec adhibenda curatio est, ut et illud quod cupiat ostendatur ostendat s ostendatur Dav. ostendas Bouhier quam leve, quam contemnendum, quam nihili nihil V sit omnino, quam facile vel aliunde vel aliunde bis K 1 vel ali ende G (i in r. et u? ) vel alio modo perfici vel omnino neglegi possit; abducendus etiam est non etiam est non in r. V c numquam ad alia studia sollicitudines curas negotia, loci denique mutatione tamquam aegroti non convalescentes saepe curandus est; 4.75. etiam novo quidam amore veterem amorem Hier. epist. 125, 14 tamquam clavo clavo clava V clavum eiciendum putant; maxume autem admonendus idmonendus V 3 est, quantus sit furor amoris. add. Bai. omnibus enim ex animi perturbationibus est profecto nulla vehementior, ut, si iam ipsa illa accusare accuss. K nolis, stupra dico et corruptelas et adulteria, incesta denique, quorum omnium accusabilis accuss. K est turpitudo,—sed ut haec omittas, omittas ex comitas V 3 perturbatio ipsa mentis in amore foeda per se est. 4.76. nam ut illa praeteream, quae sunt furoris, futuris K 1 furoris haec ipsa per sese sese V ( exp. 3 ) quam habent levitatem, quae videntur esse mediocria, Iniu/riae Ter. Eun. 59–63 Suspi/ciones i/nimicitiae induciae RV indu/tiae Bellu/m pax rursum! ince/rta haec si tu si tu s sit ut X ( prius t exp. V 3 ) po/stules Ratio/ne certa fa/cere, nihilo plu/s plus add. G 2 agas, Quam si/ des operam, ut cu/m ratione insa/nias. haec inconstantia mutabilitasque mentis quem non ipsa pravitate deterreat? est etiam etiam Man. enim illud, quod in omni perturbatione dicitur, demonstrandum, nullam esse nisi opinabilem, nisi iudicio susceptam, nisi voluntariam. etenim si naturalis amor esset, amor esset ex amorem et K c et amarent omnes et semper amarent et idem amarent, et idem amarent om. H neque alium pudor, alium cogitatio, alium satietas deterreret. etenim ... 26 deterreret H deterret G 1 Ira vero, quae quae -ae in r. V 2 quam diu perturbat animum, dubitationem insaniae non habet, cuius inpulsu imp. KR existit etiam inter fratres tale iurgium: | |
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| 17. Philodemus, Epigrams, 22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 137 |
18. Ovid, Amores, 1.2.9-1.2.10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 136| 1.2.9. Cedimus, an subitum luctando accendimus ignem? 1.2.10. Cedamus! leve fit, quod bene fertur, onus. | |
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19. Lucretius Carus, On The Nature of Things, 4.1070-4.1073 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 137| 4.1070. si non prima novis conturbes volnera plagis 4.1071. volgivagaque vagus Venere ante recentia cures 4.1072. aut alio possis animi traducere motus. 4.1073. Nec Veneris fructu caret is qui vitat amorem, | |
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| 20. Horace, Sermones, 1.2.116-1.2.118 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 137 |
| 21. Ovid, Remedia Amoris, 229-232, 498, 503-504, 497 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 135 |
22. Ovid, Ars Amatoria, 1.1-1.4, 1.21-1.22, 1.35-1.38, 1.41-1.44, 1.269-1.270, 1.611-1.616, 1.707-1.708, 2.169-2.174, 2.178, 2.295-2.308, 2.345, 2.478-2.480, 2.501, 2.537, 2.547-2.548, 2.681-2.692, 2.703-2.706, 2.725-2.728, 3.41-3.42, 3.501-3.524, 3.673-3.682, 3.771, 3.809 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 125, 126, 127, 129, 130, 131, 132, 133, 135, 136, 137, 138, 141| 1.1. Siquis in hoc artem populo non novit amandi, 1.2. rend= 1.3. Arte citae veloque rates remoque moventur, 1.4. rend= 1.21. Et mihi cedet Amor, quamvis mea vulneret arcu 1.22. rend= 1.35. Principio, quod amare velis, reperire labora, 1.36. rend= 1.37. Proximus huic labor est placitam exorare puellam: 1.38. rend= 1.41. Dum licet, et loris passim potes ire solutis, 1.42. rend= 1.43. Haec tibi non tenues veniet delapsa per auras: 1.44. rend= 1.269. Prima tuae menti veniat fiducia, cunctas 1.270. rend= 1.611. Est tibi agendus amans, imitandaque vulnera verbis; 1.612. rend= 1.613. Nec credi labor est: sibi quaeque videtur amanda; 1.614. rend= 1.615. Saepe tamen vere coepit simulator amare, 1.616. rend= 1.707. A! nimia est iuveni propriae fiducia formae, 1.708. rend= 2.169. Me memini iratum dominae turbasse capillos: 2.170. rend= 2.171. Nec puto, nec sensi tunicam laniasse; sed ipsa 2.172. rend= 2.173. At vos, si sapitis, vestri peccata magistri 2.174. rend= 2.178. rend= 2.295. Sed te, cuicumque est retinendae cura puellae, 2.296. rend= 2.297. Sive erit in Tyriis, Tyrios laudabis amictus: 2.298. rend= 2.299. Aurata est? ipso tibi sit pretiosior auro; 2.300. rend= 2.301. Astiterit tunicata, 'moves incendia' clama, 2.302. rend= 2.303. Conpositum discrimen erit, discrimina lauda: 2.304. rend= 2.305. Brachia saltantis, vocem mirare canentis, 2.306. rend= 2.307. Ipsos concubitus, ipsum venerere licebit 2.308. rend= 2.345. Fac tibi consuescat: nil adsuetudine maius: 2.478. rend= 2.479. Quid facerent, ipsi nullo didicere magistro: 2.480. rend= 2.501. Qui sibi notus erit, solus sapienter amabit, 2.537. Ardua molimur, sed nulla, nisi ardua, virtus: 2.547. Hac ego, confiteor, non sum perfectus in arte; 2.548. rend= 2.681. Illis sentitur non inritata voluptas: 2.682. rend= 2.683. Odi concubitus, qui non utrumque resolvunt; 2.684. rend= 2.685. Odi quae praebet, quia sit praebere necesse, 2.686. rend= 2.687. Quae datur officio, non est mihi grata voluptas: 2.688. rend= 2.689. Me voces audire iuvat sua gaudia fassas, 2.690. rend= 2.691. Aspiciam dominae victos amentis ocellos: 2.692. rend= 2.703. Conscius, ecce, duos accepit lectus amantes: 2.704. rend= 2.705. Sponte sua sine te celeberrima verba loquentur, 2.706. rend= 2.725. Sed neque tu dominam velis maioribus usus 2.726. rend= 2.727. Ad metam properate simul: tum plena voluptas, 2.728. rend= 3.41. Quid vos perdiderit, dicam? nescistis amare: 3.42. rend= 3.501. Pertinet ad faciem rabidos compescere mores: 3.502. rend= 3.503. Ora tument ira: nigrescunt sanguine venae: 3.504. rend= 3.505. 'I procul hinc,' dixit 'non es mihi, tibia, tanti,' 3.506. rend= 3.507. Vos quoque si media speculum spectetis in ira, 3.508. rend= 3.509. Nec minus in vultu damnosa superbia vestro: 3.510. rend= 3.511. Odimus inmodicos (experto credite) fastus: 3.512. rend= 3.513. Spectantem specta, ridenti mollia ride: 3.514. rend= 3.515. Sic ubi prolusit, rudibus puer ille relictis 3.516. rend= 3.517. Odimus et maestas: Tecmessam diligat Aiax; 3.518. rend= 3.519. Numquam ego te, Andromache, nec te, Tecmessa, rogarem, 3.520. rend= 3.521. Credere vix videor, cum cogar credere partu, 3.522. rend= 3.523. Scilicet Aiaci mulier maestissima dixit 3.524. rend= 3.673. Efficite (et facile est), ut nos credamus amari: 3.674. rend= 3.675. Spectet amabilius iuvenem, suspiret ab imo 3.676. rend= 3.677. Accedant lacrimae, dolor et de paelice fictus, 3.678. rend= 3.679. Iamdudum persuasus erit; miserebitur ultro, 3.680. rend= 3.681. Praecipue si cultus erit speculoque placebit, 3.682. rend= 3.771. Nota sibi sit quaeque: modos a corpore certos 3.809. Lusus habet finem: cygnis descendere tempus, | |
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| 23. Horace, Odes, 1.29.14 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •philosophy, as way of life Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 534 |
| 24. Mishnah, Avot, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 534, 535 |
| 25. Longinus, On The Sublime, 14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 39 |
26. Quintilian, Institutes of Oratory, 10.2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 39 | 10.2.14. Consequently the nicest judgment is required in the examination of everything connected with this department of study. First we must consider whom to imitate. For there are many who have shown a passionate desire to imitate the worst and most decadent authors. Secondly, we must consider what it is that we should set ourselves to imitate in the authors thus chosen. |
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27. Quintilian, Institutio Oratoria, 10.2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 39 | 10.2.14. Consequently the nicest judgment is required in the examination of everything connected with this department of study. First we must consider whom to imitate. For there are many who have shown a passionate desire to imitate the worst and most decadent authors. Secondly, we must consider what it is that we should set ourselves to imitate in the authors thus chosen. |
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| 28. Seneca The Younger, De Clementia, 2.2.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 130 |
| 29. Seneca The Younger, On Anger, 1.9-1.13, 3.13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 134, 139 |
| 30. Diogenes of Oenoanda, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535 |
| 31. Seneca The Younger, Letters, 18.5-18.13, 20.13, 27.1, 90.44, 94.46, 98.7, 99.45, 123.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 126, 127, 131, 132, 134 |
| 32. Clement of Alexandria, Miscellanies, 1.18.176.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 3 |
| 33. Sextus, Outlines of Pyrrhonism, 1.36 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535 |
| 34. Plotinus, Enneads, 1.2-1.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 56 |
35. Diogenes Laertius, Lives of The Philosophers, 4.4, 9.61-9.68, 9.115-9.116, 10.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •philosophy, as way of life •philosophy as a way of life Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 534, 535; Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 52 | 4.4. Plutarch in the Lives of Lysander and Sulla makes his malady to have been morbus pedicularis. That his body wasted away is affirmed by Timotheus in his book On Lives. Speusippus, he says, meeting a rich man who was in love with one who was no beauty, said to him, Why, pray, are you in such sore need of him? For ten talents I will find you a more handsome bride.He has left behind a vast store of memoirs and numerous dialogues, among them:Aristippus the Cyrenaic.On Wealth, one book.On Pleasure, one book.On Justice,On Philosophy,On Friendship,On the Gods,The Philosopher,A Reply to Cephalus,Cephalus,Clinomachus or Lysias,The Citizen,of the Soul,A Reply to Gryllus, 9.61. 11. PYRRHOPyrrho of Elis was the son of Pleistarchus, as Diocles relates. According to Apollodorus in his Chronology, he was first a painter; then he studied under Stilpo's son Bryson: thus Alexander in his Successions of Philosophers. Afterwards he joined Anaxarchus, whom he accompanied on his travels everywhere so that he even forgathered with the Indian Gymnosophists and with the Magi. This led him to adopt a most noble philosophy, to quote Ascanius of Abdera, taking the form of agnosticism and suspension of judgement. He denied that anything was honourable or dishonourable, just or unjust. And so, universally, he held that there is nothing really existent, but custom and convention govern human action; for no single thing is in itself any more this than that. 9.62. He led a life consistent with this doctrine, going out of his way for nothing, taking no precaution, but facing all risks as they came, whether carts, precipices, dogs or what not, and, generally, leaving nothing to the arbitrament of the senses; but he was kept out of harm's way by his friends who, as Antigonus of Carystus tells us, used to follow close after him. But Aenesidemus says that it was only his philosophy that was based upon suspension of judgement, and that he did not lack foresight in his everyday acts. He lived to be nearly ninety.This is what Antigonus of Carystus says of Pyrrho in his book upon him. At first he was a poor and unknown painter, and there are still some indifferent torch-racers of his in the gymnasium at Elis. 9.63. He would withdraw from the world and live in solitude, rarely showing himself to his relatives; this he did because he had heard an Indian reproach Anaxarchus, telling him that he would never be able to teach others what is good while he himself danced attendance on kings in their courts. He would maintain the same composure at all times, so that, even if you left him when he was in the middle of a speech, he would finish what he had to say with no audience but himself, although in his youth he had been hasty. often, our informant adds, he would leave his home and, telling no one, would go roaming about with whomsoever he chanced to meet. And once, when Anaxarchus fell into a slough, he passed by without giving him any help, and, while others blamed him, Anaxarchus himself praised his indifference and sang-froid. 9.64. On being discovered once talking to himself, he answered, when asked the reason, that he was training to be good. In debate he was looked down upon by no one, for he could both discourse at length and also sustain a cross-examination, so that even Nausiphanes when a young man was captivated by him: at all events he used to say that we should follow Pyrrho in disposition but himself in doctrine; and he would often remark that Epicurus, greatly admiring Pyrrho's way of life, regularly asked him for information about Pyrrho; and that he was so respected by his native city that they made him high priest, and on his account they voted that all philosophers should be exempt from taxation.Moreover, there were many who emulated his abstention from affairs, so that Timon in his Pytho and in his Silli says: 9.65. O Pyrrho, O aged Pyrrho, whence and howFound'st thou escape from servitude to sophists,Their dreams and vanities; how didst thou looseThe bonds of trickery and specious craft?Nor reck'st thou to inquire such things as these,What breezes circle Hellas, to what end,And from what quarter each may chance to blow.And again in the Conceits:This, Pyrrho, this my heart is fain to know,Whence peace of mind to thee doth freely flow,Why among men thou like a god dost show?Athens honoured him with her citizenship, says Diocles, for having slain the Thracian Cotys. 9.66. He lived in fraternal piety with his sister, a midwife, so says Eratosthenes in his essay On Wealth and Poverty, now and then even taking things for sale to market, poultry perchance or pigs, and he would dust the things in the house, quite indifferent as to what he did. They say he showed his indifference by washing a porker. Once he got enraged in his sister's cause (her name was Philista), and he told the man who blamed him that it was not over a weak woman that one should display indifference. When a cur rushed at him and terrified him, he answered his critic that it was not easy entirely to strip oneself of human weakness; but one should strive with all one's might against facts, by deeds if possible, and if not, in word. 9.67. They say that, when septic salves and surgical and caustic remedies were applied to a wound he had sustained, he did not so much as frown. Timon also portrays his disposition in the full account which he gives of him to Pytho. Philo of Athens, a friend of his, used to say that he was most fond of Democritus, and then of Homer, admiring him and continually repeating the lineAs leaves on trees, such is the life of man.He also admired Homer because he likened men to wasps, flies, and birds, and would quote these verses as well:Ay, friend, die thou; why thus thy fate deplore?Patroclus too, thy better, is no more,and all the passages which dwell on the unstable purpose, vain pursuits, and childish folly of man. 9.68. Posidonius, too, relates of him a story of this sort. When his fellow-passengers on board a ship were all unnerved by a storm, he kept calm and confident, pointing to a little pig in the ship that went on eating, and telling them that such was the unperturbed state in which the wise man should keep himself. Numenius alone attributes to him positive tenets. He had pupils of repute, in particular one Eurylochus, who fell short of his professions; for they say that he was once so angry that he seized the spit with the meat on it and chased his cook right into the market-place. 9.115. Asked once by Arcesilaus why he had come there from Thebes, he replied, Why, to laugh when I have you all in full view! Yet, while attacking Arcesilaus in his Silli, he has praised him in his work entitled the Funeral Banquet of Arcesilaus.According to Menodotus he left no successor, but his school lapsed until Ptolemy of Cyrene re-established it. Hippobotus and Sotion, however, say that he had as pupils Dioscurides of Cyprus, Nicolochus of Rhodes, Euphranor of Seleucia, and Pralus of the Troad. The latter, as we learn from the history of Phylarchus, was a man of such unflinching courage that, although unjustly accused, he patiently suffered a traitor's death, without so much as deigning to speak one word to his fellow-citizens. 9.116. Euphranor had as pupil Eubulus of Alexandria; Eubulus taught Ptolemy, and he again Sarpedon and Heraclides; Heraclides again taught Aenesidemus of Cnossus, the compiler of eight books of Pyrrhonean discourses; the latter was the instructor of Zeuxippus his fellow-citizen, he of Zeuxis of the angular foot, he again of Antiochus of Laodicea on the Lycus, who had as pupils Menodotus of Nicomedia, an empiric physician, and Theiodas of Laodicea; Menodotus was the instructor of Herodotus of Tarsus, son of Arieus, and Herodotus taught Sextus Empiricus, who wrote ten books on Scepticism, and other fine works. Sextus taught Saturninus called Cythenas, another empiricist. 10.9. But these people are stark mad. For our philosopher has abundance of witnesses to attest his unsurpassed goodwill to all men – his native land, which honoured him with statues in bronze; his friends, so many in number that they could hardly be counted by whole cities, and indeed all who knew him, held fast as they were by the siren-charms of his doctrine, save Metrodorus of Stratonicea, who went over to Carneades, being perhaps burdened by his master's excessive goodness; the School itself which, while nearly all the others have died out, continues for ever without interruption through numberless reigns of one scholarch after another; |
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| 36. Servius, In Vergilii Bucolicon Librum, 10.46 (4th cent. CE - 5th cent. CE) Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 136 |
| 37. Damaskios, In Phaedonem (Versio 1), 1.138-1.144, 8.2 (5th cent. CE - 6th cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 56 |
| 38. Cassiodorus, Institutio Divinarum Litterarum, 1.29.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 3 |
| 39. Olympiodorus The Younger of Alexandria, In Platonis Alcibiadem Commentarii, 2.17, 2.18, 2.19, 2.20, 2.21, 2.134, 2.135, 2.136, 2.137, 2.138, 2.139, 2.140, 2.141, 2.143, 2.144, 4.15-8.14 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 39 |
| 40. Olympiodorus The Younger of Alexandria, In Platonis Gorgiam Commentaria, None (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 56 |
42. Strabo, Geography, 13.1.54 Tagged with subjects: •philosophy, as way of life Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 535 | 13.1.54. From Scepsis came the Socratic philosophers Erastus and Coriscus and Neleus the son of Coriscus, this last a man who not only was a pupil of Aristotle and Theophrastus, but also inherited the library of Theophrastus, which included that of Aristotle. At any rate, Aristotle bequeathed his own library to Theophrastus, to whom he also left his school; and he is the first man, so far as I know, to have collected books and to have taught the kings in Egypt how to arrange a library. Theophrastus bequeathed it to Neleus; and Neleus took it to Scepsis and bequeathed it to his heirs, ordinary people, who kept the books locked up and not even carefully stored. But when they heard bow zealously the Attalic kings to whom the city was subject were searching for books to build up the library in Pergamum, they hid their books underground in a kind of trench. But much later, when the books had been damaged by moisture and moths, their descendants sold them to Apellicon of Teos for a large sum of money, both the books of Aristotle and those of Theophrastus. But Apellicon was a bibliophile rather than a philosopher; and therefore, seeking a restoration of the parts that had been eaten through, he made new copies of the text, filling up the gaps incorrectly, and published the books full of errors. The result was that the earlier school of Peripatetics who came after Theophrastus had no books at all, with the exception of only a few, mostly exoteric works, and were therefore able to philosophize about nothing in a practical way, but only to talk bombast about commonplace propositions, whereas the later school, from the time the books in question appeared, though better able to philosophise and Aristotelise, were forced to call most of their statements probabilities, because of the large number of errors. Rome also contributed much to this; for, immediately after the death of Apellicon, Sulla, who had captured Athens, carried off Apellicon's library to Rome, where Tyrannion the grammarian, who was fond of Aristotle, got it in his hands by paying court to the librarian, as did also certain booksellers who used bad copyists and would not collate the texts — a thing that also takes place in the case of the other books that are copied for selling, both here and at Alexandria. However, this is enough about these men. |
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| 44. Anon, Anonymous Prolegomena To Plato'S Philosophy, 1.16-1.19 Tagged with subjects: •philosophy, as way of life Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 39 |
| 45. Priscian, 2.199.8-9 Keil, 2.199.8-2.199.9 Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 127 |
| 47. Simplicius of Cilicia, In Epictetum Commentaria, 2.30-3.2 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •philosophy, as way of life Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 56 |
| 48. Vergil, Eclogues, 10.69 Tagged with subjects: •philosophy as a way of life Found in books: Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 136 |
